Proof of God: Kya Science Aur Logic Khuda Ke Wujood Ko Saabit Karte Hain?

Introduction: Aaj Ke Daur Ka Sab Se Bada Sawal

Proof of God: Internet ke is daur mein, jahan har taraf se information ki barmar hai, aksar naujawanon ke zehan mein ek sawal paida hota hai: Kya Khuda waqai mein exist karta hai? Yeh ek aam aur fitri sawal hai. Isay imaan ki kamzori nahi, balkay ek sochne walay zehan ki alamat samajhna chahiye. Jab hum apne ird-gird science ki taraqqi, falsafay ki behas, aur mukhtalif nazariyat ka shor sunte hain, to is sawal ka paida hona laazmi hai.

Bohat se logon ka khayal hai ke “scientific” ya “logical” hone ke liye deen aur imaan ko radd karna zaroori hai. Unhein lagta hai ke God par yaqeen rakhna ek ghair-mantaqi (illogical) aur purane zamane ki baat hai. Lekin kya yeh soch durust hai? Kya Khuda par imaan waqai ek andha yaqeen hai, ya iske peeche aql aur dalail ki mazboot buniyad hai?

Is article mein hum isi sawal ka jawab talaash karne ke liye ek safar par niklenge. Yeh safar shakk se yaqeen tak ka hai. Is safar mein, hum sab se pehle is daaway ka jaiza lenge ke ‘har cheez ka scientific proof hona zaroori hai’. Phir hum science ke naam par uthaye gaye kuch ahem aitrazaat (jaise Zindagi ki shuruat aur Big Bang) ko dekhenge. Aakhir mein, hum logic aur reason ki buniyad par ek mazboot case pesh karenge ke is kainaat ka ek Khaliq (Creator) zaroor hai, aur us par imaan laana hi sab se zyada logical nateeja hai. Chaliye, is tehqeeqi safar ka aaghaz karte hain.

Key Takeaways (Mukhtasar Nukte)

Agar aap jaldi mein hain, to is article ke chand ahem nukte yeh hain:

• Science sachai jan’ne ka wahid zariya nahi hai. Logic, reason, aur philosophy bhi haqeeqat tak le jaate hain. Yeh kehna ke ‘sirf science hi sach hai’ ek ghair-mantaqi (illogical) baat hai jo khud apne aap ko ghalat saabit karti hai.
• Science ke paas Zindagi ki shuruat ka koi mustanad jawab nahi. Abiogenesis (be-jaan maadday se zindagi ka aaghaz) ek un-solved mystery hai, koi saabit shuda haqeeqat nahi. Is par kai nazariyat hain, lekin koi bhi experiment zindagi ko zero se banane mein kamyab nahi hua.
• Big Bang Theory Khuda ka inkaar nahi karti. Balkay, yeh is baat ka mazboot ishara hai ke kainaat hamesha se nahi thi, iski ek shuruat hui thi. Aur jis cheez ki bhi shuruat ho, uska koi shuru karne wala (Creator) zaroor hota hai.
• Khuda par imaan ek andha yaqeen nahi, balkay ek mantaqi (logical) nateeja hai. Jab hum kainaat ke wujood par ghaur karte hain, to ek Azal (beginningless) aur Abad (eternal) Creator ka tasawwur sab se behtareen wazahat (best explanation) lagta hai.

Kya Science Hi Haqeeqat Jan’ne Ka Wahid Zariya Hai?

Aksar jab Khuda ke wujood par baat hoti hai, to sab se pehla aitraaz yeh sun’ne ko milta hai: “Khuda ka scientific proof kya hai?” ya “Jo cheez lab mein test nahi ho sakti, hum usay kaise maan lein?” Yeh soch is مفروضے (assumption) par mabni hai ke haqeeqat tak pohanchnay ka wahid raasta sirf aur sirf science hai. Is soch ko falsafay ki zabaan mein Scientism (Science-parasti) kehte hain.

Is se pehle ke hum aage barhein, ek baat wazeh karna zaroori hai: Islam science ka dushman nahi. Science (ilm) to Allah ki nishaniyon ko samajhne ka ek zariya hai. Hum science ki izzat karte hain aur uski ahmiyat ko tasleem karte hain. Lekin science aur scientism mein zameen aasman ka farq hai. Science ek method hai jis se hum physical world ko study karte hain, jabke scientism ek aqeeda (belief system) hai jo kehta hai ke science ke bahar koi haqeeqat nahi.

Scientism Ka Mantaqi Dhoka: Ek Self-Refuting Idea

Scientism ki buniyad ek aisi ghalat fehmi par hai jo khud apne hi pairo’n par kulhaari maarti hai. Isay samajhne ke liye, aaiye pehle “Self-Refuting Statement” (khud ko radd karne wala bayan) ko samajhte hain. Yeh ek aisa jumla hota hai jo agar sach ho, to usay jhoot hona padta hai.

Misaal ke taur par:

• Agar koi kehta hai, “Main ek lafz bhi English nahi bol sakta,” to yeh jumla bol kar hi woh apne daaway ko jhoota saabit kar deta hai.
• Agar koi kehta hai, “Har sach relative hota hai, koi absolute truth nahi hota,” to hum us se poochh sakte hain: “Kya aapka yeh jumla bhi relative hai ya absolute truth hai?” Agar yeh absolute truth hai, to usne apne hi usool ko tod diya. Aur agar yeh relative hai, to iski koi ahmiyat nahi.

Ab scientism ke buniyadi daaway par ghaur karein: “Sirf wohi baat sach hai jisay science se saabit kiya jaa sakta hai.”

Yeh daawa khud ek self-refuting statement hai. Kyun? Kyunki agar hum is jumlay ko sach maan lein, to humein is jumlay ko bhi science se saabit karna padega. Lekin aap is statement ko saabit karne ke liye kaunsa scientific experiment kar sakte hain? Kya aap isay test tube mein daal sakte hain ya microscope ke neeche dekh sakte hain? Nahi. Yeh jumla science ka nahi, falsafay (philosophy) ka ek daawa hai. Lihaza, scientism ka buniyadi usool khud apne hi miyaar par poora nahi utarta. Yeh saabit karta hai ke sachai ko jan’ne ke liye science ke alawa bhi zaraye hain, jaise logic aur philosophy.

Science Ki Hudood (Limits)

Science behtareen hai, lekin uski ek hadd (domain) hai. Woh humein physical world ke “kaise” (how) ka jawab deti hai, lekin “kyun” (why) ka nahi.

• Science yeh bata sakti hai ke gravity kaise kaam karti hai, lekin yeh nahi bata sakti ke gravity kyun exist karti hai.
• Science yeh bata sakti hai ke ek insaan ko maarna uske jism par kya asar daalta hai, lekin yeh nahi bata sakti ke kisi begunah ko maarna akhlaqi taur par ghalat kyun hai.
• Science ek painting ke chemical composition ka tajziya kar sakti hai, lekin yeh nahi bata sakti ke woh painting khoobsurat hai ya nahi.
• Science yeh bata sakti hai ke kainaat kaise wujood mein aayi (Big Bang), lekin yeh nahi bata sakti ke kainaat wujood mein hi kyun aayi? Iska maqsad kya hai?

Yeh sawalat science ke daire se bahar hain. Inke jawabat ke liye humein logic, philosophy, aur aakhir mein, Wahi (Revelation) ki taraf ruju karna padta hai. Yeh kehna ke in sawalat ka koi wujood nahi kyunki science inka jawab nahi de sakti, yeh aankhein band karke kehne ke mutaradif hai ke sooraj exist nahi karta.

Science vs. Scientism

Isliye, jab koi aapse Khuda ke wujood ka “scientific proof” maange, to pehla qadam yeh hai ke usay pyaar se samjhaya jaye ke yeh sawal hi ghalat buniyad par khada hai. Khuda physical nahi, balkay metaphysical (mawara-e-tabiyat) hai. Usay test tube mein nahi, balkay aql aur kainaat ki nishaniyon mein dhoonda jaata hai.

Origin of Life: Kya Be-Jaan Maadday Se Zindagi Ka Aaghaz Mumkin Hai?

Scientism ke aitraaz ko samajhne ke baad, ab hum un “scientific” dalail ki taraf aate hain jo aksar Khuda ke inkaar ke liye pesh ki jaati hain. Inmein sab se aam aitraaz “Origin of Life” yaani zindagi ki ibtida ke mutalliq hai. Atheist nazariya yeh hai ke zindagi kisi Creator ke baghair, khud-ba-khud be-jaan chemicals se shuru hui. Is process ko Abiogenesis kehte hain.

Is daaway ki buniyad par aksar kuch scientific experiments ka hawala diya jaata hai. Aaiye inka jaiza lete hain.

The Miller-Urey Experiment: Ek Adhoora Sach

1952 mein, Stanley Miller aur Harold Urey naam ke do scientists ne ek mash’hoor tajurba kiya. Unhone ek band sheeshe ke bartan mein kuch aisi gases (methane, ammonia, hydrogen) daaleen jin ke baare mein unka khayal tha ke woh ibtidai zameen ke mahaul mein maujood theen. Phir unhone us mixture se bijli (sparks) guzari, jaise qadeem zameen par aasmani bijli kadakti hogi. Ek hafte ke baad, unhone dekha ke us bartan mein amino acids ban gaye the, jo protein ke building blocks hote hain.

Us waqt is experiment ko ek bohot badi kamyabi samjha gaya. Aisa laga jaise science ne zindagi ki buniyad banane ka raaz dhoond liya hai. Lekin aaj, 70 saal baad, science is experiment ko kis nazar se dekhti hai?

1. Ghalat Ajza (Wrong Ingredients): Aaj ke scientists ki aksariyat is baat par muttafiq hai ke Miller aur Urey ne jin gases ka istemal kiya tha, woh ibtidai zameen ke mahaul mein us miqdar mein maujood nahi theen. Ab yeh maana jaata hai ke us waqt ka mahaul zyada tar carbon dioxide aur nitrogen par mushtamil tha. Jab in gases ke saath experiment dohraya gaya, to bohot kam miqdar mein aur kam qism ke amino acids banay.
2. Complexity Ka Pahaad: Yeh sab se ahem nukta hai. Farz kar lein ke Miller-Urey experiment 100% durust tha. Phir bhi, chand amino acids (eentain) bana lena aur ek poora sheher (zinda cell) bana lena, in dono mein zameen aasman ka farq hai. Ek zinda cell is kainaat ki sab se pecheeda (complex) cheezon mein se ek hai. Iske andar:
   • Ek central library (DNA) hai jismein poori makhlooq ka digital code likha hua hai.
   • Hazaron qism ki factories (Ribosomes) hain jo is code ko padh kar proteins banati hain.
   • Power plants (Mitochondria) hain jo energy paida karte hain.
   • Ek poora transport system hai.
   • Aur sab se badh kar, yeh cell khud apni copy bana sakta hai (self-replication).

Yeh kehna ke chand amino acids ittefaqan jud kar ek zinda cell ban gaye, bilkul aisa hi hai jaise koi yeh daawa kare ke ek junkyard mein toofan aaya aur uske nateeje mein ek Boeing 747 tayyar ho gaya. Imkaan (probability) itna kam hai ke usay zero hi samjha jaata hai.

Abiogenesis: Science Ka Ek Unsolved Mystery

Aaj ke daur ki haqeeqat yeh hai: Science ke paas is sawal ka koi tasalli-bakhsh jawab nahi hai ke zindagi kaise shuru hui. Yeh koi mazhabi daawa nahi, balkay ek scientific haqeeqat hai. Encyclopedia Britannica ke mutabiq, abiogenesis ko “na to saabit kiya gaya hai aur na hi rad kiya gaya hai”.

Scientists ne kai models pesh kiye hain, jaise “RNA World Hypothesis” (yeh nazariya ke DNA se pehle RNA zindagi ki buniyad tha) ya “Metabolism-First” models. Lekin yeh sab sirf nazariyat (hypotheses) hain, jinke liye koi ठोस (solid) saboot nahi hai. Har model mein bohot bade-bade “gaps” aur “unanswered questions” hain. Koi bhi experiment aaj tak be-jaan maadday se ek poora, khud se copy banane wala zinda cell banane mein kamyab nahi hua.

Atheism ka yeh daawa ke “zindagi chemicals se khud ban gayi” ek saabit shuda haqeeqat nahi, balkay unka ek imaan hai—is baat par imaan ke science mustaqbil mein kabhi na kabhi iska jawab dhoond legi. Yeh “evidence-based” position nahi, balkay “faith-based” position hai.

Panspermia: Kya Zindagi Outer Space Se Aayi?

Jab abiogenesis ke naturalistic explanations zameen par nakaam nazar aate hain, to kuch log ek aur nazariya pesh karte hain: Panspermia. Iska matlab hai ke zindagi zameen par paida nahi hui, balkay bahar se, kisi asteroid ya comet ke zariye yahan pohnchi.

Yeh nazariya bhi, jo transcript mein zikr kiya gaya hai, maslay ko hal nahi karta. Iski sab se badi mantaqi kamzori yeh hai ke yeh asal sawal ka jawab hi nahi deta. Agar zindagi bahar se aayi, to wahan kaise wujood mein aayi? Yeh nazariya sirf maslay ki jagah badal deta hai, usay hal nahi karta. Yeh kehne ke barabar hai ke “Mujhe nahi pata bachay kahan se aate hain, shayad pados ke ghar se aate honge.” Iske alawa, space ke sakht mahaul (radiation, vacuum) mein kisi zinda cell ka bach kar zameen tak pohnchna khud ek intehai ghair-yaqeeni (improbable) amal hai.

Khulasa yeh hai ke zindagi ki shuruat ek aisa maujza (miracle) hai jiski koi natural (taba’ee) wazahat aaj tak science pesh nahi kar saki hai. Ek aqalmand insaan ke liye sab se mantaqi nateeja yahi hai ke is pecheeda aur ba-maqsad design ke peeche ek Designer, ek Creator ka haath hai.

The Big Bang: Khuda Ka Inkaar Ya Iqraar?

Ek aur aam aitraaz jo science ki taraf se pesh kiya jaata hai, woh Big Bang theory ke mutalliq hai. Kaha jaata hai, “Kainaat ko Khuda ne nahi, Big Bang ne banaya hai.” Yeh jumla science aur falsafay, dono ki na-mukammal samajh par mabni hai.

Sab se pehle, yeh baat saaf honi chahiye ke Big Bang theory Islam ke nazariyat se takraati nahi hai. Musalman is theory ko tasleem kar sakte hain. Balkay, jaisa ke hum dekhenge, Big Bang theory Khuda ke wujood ke liye ek mazboot daleel faraham karti hai.

Big Bang Theory Asal Mein Hai Kya?

Big Bang theory yeh batati hai ke taqreeban 13.7 arab saal pehle, humari poori kainaat ek intehai chhotay, garam, aur dense nuqtay (singularity) mein qaid thi. Phir, ek na maloom wajah se, is nuqtay ne phailna shuru kiya. Yeh phailao aaj tak jaari hai. Is phailao ke dauran hi waqt (time), jagah (space), maaddah (matter), aur energy wujood mein aaye, aur phir sitare, galaxies, aur sayyaray bane.

Ghaur karne ki baat yeh hai ke Big Bang theory kainaat ke phailao ko bayaan karti hai, uske aaghaz ko nahi. Yeh us lamhe ke baad kya hua, yeh batati hai, lekin us lamhe se pehle kya tha, ya woh lamha kyun aaya, is par khamosh hai.

Science Ka Na-Qabil-e-Jawab Sawal

Big Bang theory ka sab se ahem sawal yeh hai: Woh singularity kahan se aayi? Usay kisne wujood bakhsha? Science ke paas iska koi jawab nahi hai. Balkay, science ke mutabiq, yeh sawal shayad hamesha la-jawab rahega. Kyun?

Kyunki waqt aur jagah (spacetime) khud Big Bang ke saath shuru hue. Isliye, “Big Bang se pehle kya tha?” yeh sawal hi mantaqi taur par ghalat hai. “Pehle” ka lafz waqt ke wujood ka taqaza karta hai. Jahan waqt hi na ho, wahan “pehle” ka koi matlab nahi. Yeh science ki ek wazeh hadd hai. Woh creation ke lamhe tak ja sakti hai, lekin us lamhe se paar nahi jhaank sakti.

Big Bang Ka Asal Paigham

To phir Big Bang ka asal paigham kya hai? Iska sab se bada paigham yeh hai ke kainaat hamesha se nahi hai (it is not eternal). Iski ek shuruat (a beginning) hai.

Sadiyon tak, bohot se philosophers aur atheists yeh maante thay ke kainaat hamesha se wujood rakhti hai. Agar kainaat hamesha se hai, to usay kisi Creator ki zaroorat nahi. Lekin 20th century mein Big Bang theory ne is nazariye ko ghalat saabit kar diya. Ab science khud is baat ki gawah hai ke kainaat ka ek starting point tha.

Aur yahan se logic apna kaam shuru karti hai. Agar kainaat ki ek shuruat hai, to laazmi taur par iska koi shuru karne wala bhi hona chahiye. Koi cheez khud-ba-khud ‘kuch nahi’ (nothing) se wujood mein nahi aa sakti. Is tarah, Big Bang theory Khuda ka inkaar nahi karti, balkay woh humein us Pehle Sabab (First Cause) ki taraf le jaati hai jisne is poori kainaat ka aaghaz kiya.

The Kalam Cosmological Argument: Khuda Ke Wujood Ki Mantaqi Daleel

Ab tak humne dekha ke scientism ek kamzor falsafa hai aur science ke naam par pesh kiye jaane wale aitrazaat (origin of life, Big Bang) asal mein Khuda ke wujood ke khilaaf nahi, balkay uske haq mein jaate hain. Ab hum in sab dalail ko jod kar ek mazboot mantaqi (logical) argument pesh karenge jo sadiyon se ahl-e-ilm pesh karte aaye hain. Isay Kalam Cosmological Argument kehte hain, jiska naam Islami ilm-e-kalam ke maahireen par rakha gaya hai jinhon ne isay wazeh taur par pesh kiya.

Yeh argument bohot saada aur 3 qadmon (steps) par mushtamil hai:

1. Har woh cheez jiska aaghaz hota hai, uska koi sabab (cause) hota hai.
2. Kainaat ka ek aaghaz hua.
3. Lihaza, kainaat ka bhi ek sabab (cause) hai.

Aaiye in teeno nuqaat ko tafseel se samajhte hain.

Step 1: Jo Cheez Wujood Mein Aati Hai, Uska Koi Sabab Hota Hai

Yeh hamari aql aur tajurbe ka buniyadi usool hai. Ise “Principle of Causality” kehte hain. Hum apni zindagi mein kabhi nahi dekhte ke koi cheez baghair kisi wajah ke, ‘kuch nahi’ se wujood mein aa jaye. Agar aap kamre mein ek kitaab rakhi dekhte hain, to aap foran samajh jaate hain ke kisi ne usay wahan rakha hai. Agar aap ek aawaz sunte hain, to aap uske sabab ko talaash karte hain. Yahan tak ke aam zindagi se lekar science ke har qanoon tak, sab kuch isi usool par chalta hai ke har asar (effect) ka koi sabab (cause) hota hai.

Kuch log aitraaz karte hain ke humne kabhi kainaatein bante nahi dekheen, to hum kaise keh sakte hain ke yeh usool kainaat par bhi laagu hota hai? Lekin yeh aitraaz kamzor hai. Causality ka usool ek aisi buniyadi haqeeqat hai jiske baghair aql aur science ka wujood hi mumkin nahi. Is usool ko rad karna yeh kehne ke barabar hai ke “ho sakta hai kainaat baghair kisi wajah ke hi wujood mein aa gayi ho,” jo ke “ek jaaduai karishma ho gaya” kehne se zyada mantaqi nahi hai.

Step 2: Kainaat Wujood Mein Aayi

Jaisa ke humne pichle section mein tafseel se dekha, yeh ab ek saabit shuda scientific haqeeqat hai. Big Bang theory is baat ka wazeh saboot hai ke humari kainaat hamesha se nahi thi. Iska aaghaz ek makhsoos waqt par hua. Iske alawa, falsafay mein bhi is baat par mazboot dalail maujood hain ke ‘guzra hua waqt la-mehdood (infinite) nahi ho sakta’. Agar maazi la-mehdood hota, to hum kabhi bhi ‘aaj’ tak na pohnch paate, kyunki la-mehdood safar kabhi khatam nahi hota. Lihaza, aql aur science, dono is baat par muttafiq hain ke kainaat ki ek ibtida hai.

Step 3: Lihaza, Kainaat Ka Bhi Ek Sabab Hai

Jab pehle do nuqaat saabit ho gaye, to yeh teesra nateeja khud-ba-khud nikal aata hai. Yeh ek simple logical deduction hai.

• Agar (A) har shuru hone wali cheez ka ek sabab hota hai,
• Aur (B) kainaat shuru hui,
• To (C) kainaat ka bhi ek sabab hai.

Is nateeje se bachna namumkin hai, jab tak ke aap aql ke buniyadi usoolon ka hi inkaar na kar dein.

Is Pehle Sabab (First Cause) Ki Sifaat Kya Hain?

Ab ahem sawal yeh hai ke yeh “Pehla Sabab” (First Cause) kaisa hona chahiye? Hum aql ka istemal karke iski kuch sifaat (attributes) maloom kar sakte hain:

• Beginningless / Uncaused (Azal / Ghair-Makhlooq): Is Cause ka apna koi aaghaz nahi ho sakta. Kyunki agar iska bhi koi aaghaz hota, to isay bhi ek sabab ki zaroorat padti, aur phir us sabab ko bhi ek sabab ki… aur yeh silsila kabhi na khatam hone wali zanjeer (infinite regress) ban jaata, jo ke na-mumkin hai. Isliye, Pehle Sabab ko khud uncaused yaani beginningless hona chahiye.
• Timeless and Spaceless (Waqt aur Jagah se Mawara): Is Cause ne waqt aur jagah (spacetime) ko paida kiya hai. Lihaza, woh khud waqt aur jagah ki qaid mein nahi ho sakta. Usay in cheezon se pehle aur in se bahar hona chahiye.
• Immaterial (Ghair-Maaddi): Is Cause ne maaddah (matter) aur energy ko paida kiya hai. Iska matlab hai ke woh khud maadday se nahi bana ho sakta. Usay non-physical ya immaterial hona chahiye.
• Enormously Powerful (Be-panah Taaqatwar): Koi aisi zaat jo poori kainaat ko ‘kuch nahi’ se wujood mein la sakti hai, uski taaqat ka andaza lagana insani aql se bahar hai. Usay be-panah qudrat wala hona chahiye.
• Personal and Intelligent (Ba-Sha’oor aur Aqalmand): Yeh sab se dilchasp nateeja hai. Kainaat ko wujood mein laane ka amal ek “decision” tha. Ek ghair-shakhsi quwwat (impersonal force) jaise gravity faisle nahi karti; woh bas apne qanoon ke mutabiq kaam karti hai. Lekin ‘kuch nahi’ se ‘kuch’ mein aane ka faisla, yani “Let there be a universe,” ek iraaday (will) aur sha’oor (consciousness) ka taqaza karta hai. Jis zaat ke paas iraada aur sha’oor ho, usay Personal kehte hain.

Ab in sifaat ko jama karein: Ek aisi Zaat jo Beginningless, Uncaused, Timeless, Spaceless, Immaterial, Enormously Powerful, aur Personal hai.

Yeh sifaat kiski hain? Yeh bilkul wohi sifaat hain jo Islam aur deegar Ilhami mazahib Khuda (God) ke liye bayaan karte hain. Is tarah, logic aur reason humein sirf ek anjaan “First Cause” tak nahi, balkay ek Shakhsi Creator tak le jaate hain, jisay hum Allah kehte hain.

Conclusion: Shakk Se Yaqeen Ka Safar

Humne apna safar is sawal se shuru kiya tha ke kya Khuda ke wujood ka koi saboot hai. Humne dekha ke woh log jo har cheez ke liye “scientific proof” maangte hain, woh khud ek ghair-mantaqi falsafay (scientism) par khade hain. Humne jaana ke science ke paas na to zindagi ki shuruat ka koi jawab hai aur na hi Big Bang ka aaghaz karne wali quwwat ka. Balkay, yeh scientific haqaiq is baat ki taraf ishara karti hain ke zindagi ek maujza hai aur kainaat ki ek ibtida hai.

Aakhir mein, humne aql aur logic ke buniyadi usoolon ka istemal karte hue dekha ke kainaat ka wujood ek aise Pehle Sabab (First Cause) ka taqaza karta hai jo Azal, Abad, Be-panah Taaqatwar aur Ba-Sha’oor hai.

Is poori tehqeeq se yeh saabit hota hai ke Khuda par imaan laana aql ke khilaaf nahi, balkay aql ka sab se bada taqaza hai. Yeh ek andha yaqeen nahi, balkay ek roshan nateeja hai jo dalail aur shawahid par mabni hai. Yeh aapke zehan ko band karne ka naam nahi, balkay usay uski poori wus’at ke saath istemal karne ka naam hai.

Aapke zehan mein uthne wale sawalat kamzori ki nahi, balkay ek zinda aur fiker mand dil-o-dimagh ki alamat hain. Is tehqeeq ke safar ko jaari rakhein, ghaur-o-fikr karte rahein, aur hamesha yaad rakhein ke imaan ka raasta dalail ki roshni aur dil ke itminan, dono se munawwar hota hai.

Aksar Puche Janay Walay Sawalat (FAQ)

Q1: To phir Khuda ko kisne banaya? (Who created God?)

A: Yeh sawal mantaqi taur par ghalat hai. Humara argument yeh hai ke har woh cheez jiska aaghaz (beginning) hota hai, uska koi sabab (cause) hota hai. Khuda ki tareef (definition) hi yeh hai ke Woh Azal (Beginningless) aur Abad (Eternal) hai. Uska koi aaghaz nahi hai. Isliye, usay kisi sabab ki zaroorat nahi. Woh woh wahid zaat hai jo Un-caused Cause hai, jisne baaqi sab cheezon ko wujood bakhsha.

Q2: Hum Khuda ko dekh kyun nahi sakte? (Why can’t we see God?)

A: Humari aankhein aur hamare hosh-o-hawaas is maaddi (physical) duniya ki cheezon ko dekhne aur mehsoos karne ke liye banaye gaye hain. Jaisa ke humne logic se saabit kiya, Khuda timeless, spaceless, aur immaterial hai—woh maaddi ya physical nahi hai. Isliye hum usay apni maaddi aankhon se nahi dekh sakte. Hum uske asraat (effects), jaise yeh pecheeda kainaat, ko dekh kar uske wujood ko samajh sakte hain, bilkul jaise hum hawa ko nahi dekhte lekin darakhton ko hilta dekh kar uske wujood ka yaqeen kar lete hain.

Q3: Kya yeh takabbur (arrogance) nahi ke hum sachai jaante hain?

A: Yeh kehna ke “koi bhi sachai nahi jaan sakta” khud ek takabbur bhara daawa hai, kyunki yeh kehne wala daawa kar raha hai ke woh kam se kam ek sachai (ke koi sachai nahi jaan sakta) ko yaqeen se jaanta hai. Yeh ek self-refuting statement hai. Hum dalail aur saboot ki buniyad par ek mantaqi nateeje par pohnchte hain. Haqeeqat ki talaash karna aur dalail ki buniyad par kisi nateeje par pohnchna takabbur nahi, balkay insani aql ka sahi istemal hai.

Q4: Kya yeh “God of the Gaps” fallacy nahi hai?

A: Nahi. “God of the Gaps” fallacy ka matlab hota hai, “Jahan science khamosh ho, wahan Khuda ko fit kar do”. Humara argument iske bilkul ulat hai. Hum yeh nahi keh rahe ke “kyunki science

nahi jaanti ke Big Bang kaise shuru hua, isliye Khuda hai.” Hum keh rahe hain, “Kyunki science batati hai ke kainaat ki ek shuruat hui, isliye logic ke mutabiq iska ek sabab hona zaroori hai.” Humara argument science ke “gaps” par nahi, balkay science ki “findings” (maloomat) par banaya gaya hai.

Q5: Agar Khuda hai, to duniya mein itni takleef kyun hai? (If God exists, why is there so much suffering?)

A: Yeh ek bohot ahem aur gehra sawal hai, jise falsafay mein “The Problem of Evil” kehte hain. Iska jawab Khuda ke wujood ke inkaar mein nahi, balkay is duniya ki haqeeqat ko samajhne mein hai. Islami nuqta-e-nazar se, yeh duniya aish-o-ishrat ki jagah nahi, balkay ek imtehan-gaah (testing ground) hai. Takleefein aur mushkilat is imtehan ka hissa hain. Khuda ka wujood aur duniya mein takleef ka wujood, yeh dono mantaqi taur par ek saath exist kar sakte hain, agar hum aakhirat (hereafter), aazmaish (test), aur insani iraday ki aazadi (free will) ke tasawwur ko samjhein. Yeh ek alag aur tafseeli mauzu hai, lekin takleef ka wujood Khuda ke wujood ko mantaqi taur par rad nahi karta.